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Selected Verse: Job 34:29 - Strong Concordance

Verse	Translation	Text
Job 34:29	Strong Concordance	When he giveth quietness [08252], who then can make trouble [07561]? and when he hideth [05641] his face [06440], who then can behold [07789] him? whether it be done against a nation [01471], or against a man [0120] only [03162]:
	King James	When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only:

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
(Pro 16:7; Isa 26:3). make trouble--rather, "condemn" (Rom 8:33-34). MAURER, from the reference being only to the godless, in the next clause, and Job 34:20 translates, "When God keeps quiet" (leaves men to perish) Psa 83:1; [UMBREIT] from the Arabic (strikes to the earth), "who shall condemn Him as unjust?" Job 34:17. hideth . . . face-- (Job 23:8-9; Psa 13:1). it be done--Whether it be against a guilty nation (Kg2 18:9-12) or an individual, that God acts so.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

(Pro 16:7; Isa 26:3).

make trouble--rather, "condemn" (Rom 8:33-34). MAURER, from the reference being only to the godless, in the next clause, and Job 34:20 translates, "When God keeps quiet" (leaves men to perish) Psa 83:1; [UMBREIT] from the Arabic (strikes to the earth), "who shall condemn Him as unjust?" Job 34:17.

hideth . . . face-- (Job 23:8-9; Psa 13:1).

it be done--Whether it be against a guilty nation (Kg2 18:9-12) or an individual, that God acts so.

Notes on the Bible, by Albert Barnes, [1834]
When he giveth quietness - That is, when God designs to give rest, comfort, ease, or prosperity in any way to a man. The Hebrew word used here may refer to any kind of ease, rest, or peace. The idea which Elihu intends to convey is, that God has all things under his control, and that he can bring prosperity or adversity upon an individual or a nation at his own pleasure. Who then can make trouble? - literally, "Who can condemn, or hold guilty" - ירשׁע yarâsha‛. The sense is, that no one can overwhelm him with the consciousness of guilt, to whom God intends to give the peace resulting from his favor and friendship. Or, no one can bring calamities upon a man "as if" he were guilty, or so as to "show" that he is guilty, when God intends to treat him as if he were not. This is as true now as it was in the time of Elihu. When God designs to give peace to a man's soul, and to impart to him the evidence that his sins are forgiven, there is no one who can excite in his mind the conviction of guilt, or take away the comfort that God gives. When he designs to "treat" a man as if he were his friend, and to impart to him such evidences of his favor as shall convince the world that he is his friend, there is no one who can prevent it. No one can so calumniate him, or so prejudice the world against him, or so arrest the descending tokens of the divine favor, as to turn back the proof of the favor of God; compare Pro 16:7. And when he hideth his face - To "hide the face," is a common expression in the Scriptures to denote calamity, distress, and the lack of spiritual comfort, as the expression "to lift up the light of the countenance" is a common phrase to denote the opposite; compare Job 13:24. Who then can behold him? - An expression denoting that no one can then have cheering and elevating views of God. No one can then have those clear conceptions of his character and government which will give peace to the soul. "This" is also as true now as it was in the time of Elihu. We are dependent on God himself for any just views of his own character, for any elevating and purifying conceptions of his government and plans, and for any consolation flowing in upon our souls from the evidence that he is our friend. Whether it be done against a nation, or against a man only - The same truth pertains to nations and to individuals. The same laws respecting the sources of peace and happiness apply to both. Both are alike dependent on God, and neither can secure permanent peace and prosperity without him. Both are alike at his sovereign disposal; and neither can originate permanent sources of prosperity. This, too, is as true now as it was in the time of Elihu. Nations are more prone to forget it than individuals are, but still it is a great truth which should never be forgotten, that neither have power to originate or perpetuate the means of happiness, but that both are alike dependent on God.

Notes on the Bible, by Albert Barnes, [1834]

When he giveth quietness - That is, when God designs to give rest, comfort, ease, or prosperity in any way to a man. The Hebrew word used here may refer to any kind of ease, rest, or peace. The idea which Elihu intends to convey is, that God has all things under his control, and that he can bring prosperity or adversity upon an individual or a nation at his own pleasure.

Who then can make trouble? - literally, "Who can condemn, or hold guilty" - ירשׁע yarâsha‛. The sense is, that no one can overwhelm him with the consciousness of guilt, to whom God intends to give the peace resulting from his favor and friendship. Or, no one can bring calamities upon a man "as if" he were guilty, or so as to "show" that he is guilty, when God intends to treat him as if he were not. This is as true now as it was in the time of Elihu. When God designs to give peace to a man's soul, and to impart to him the evidence that his sins are forgiven, there is no one who can excite in his mind the conviction of guilt, or take away the comfort that God gives. When he designs to "treat" a man as if he were his friend, and to impart to him such evidences of his favor as shall convince the world that he is his friend, there is no one who can prevent it. No one can so calumniate him, or so prejudice the world against him, or so arrest the descending tokens of the divine favor, as to turn back the proof of the favor of God; compare Pro 16:7.

And when he hideth his face - To "hide the face," is a common expression in the Scriptures to denote calamity, distress, and the lack of spiritual comfort, as the expression "to lift up the light of the countenance" is a common phrase to denote the opposite; compare Job 13:24.

Who then can behold him? - An expression denoting that no one can then have cheering and elevating views of God. No one can then have those clear conceptions of his character and government which will give peace to the soul. "This" is also as true now as it was in the time of Elihu. We are dependent on God himself for any just views of his own character, for any elevating and purifying conceptions of his government and plans, and for any consolation flowing in upon our souls from the evidence that he is our friend.

Whether it be done against a nation, or against a man only - The same truth pertains to nations and to individuals. The same laws respecting the sources of peace and happiness apply to both. Both are alike dependent on God, and neither can secure permanent peace and prosperity without him. Both are alike at his sovereign disposal; and neither can originate permanent sources of prosperity. This, too, is as true now as it was in the time of Elihu. Nations are more prone to forget it than individuals are, but still it is a great truth which should never be forgotten, that neither have power to originate or perpetuate the means of happiness, but that both are alike dependent on God.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
29 If He, however, maketh peace, who will then condemn? And if He hideth His countenance - who then can behold Him? - Both concerning numbers and individuals together: 30 That godless men reign not, That they be not nets to the people. 31 For one, indeed, saith to God, "I have been proud, I will not do evil; 32 "What I see not, show Thou me; "If I have done wrong, I will do it no more"!? - If God makes peace (ישׁקיט as Psa 94:13, comp. Isa 14:7, הארץ שׁקטה כל־, viz., after the overthrow of the tyrant) in connection with such crying oppression of the poor, who will then condemn Him without the rather recognising therein His comprehensive justice? The conjecture ירעשׁ (Note: Vid., Grtz in Frankel's Monatsschrift, 1861, i.) is not required either here or Sa1 14:47 (where הרשׁיע signifies to punish the guilty); ירשׁע is also not to be translated turbabit (Rosenm.), since רשׁע (Arab. rs‛, rsg) according to its primitive notion does not signify "to be restless, to rage," but "to be relaxed, hollow" (opposite of צדק, Arab. ṣdq, to be hard, firm, tight). Further: If God hides His countenance, i.e., is angry and punishes, who can then behold Him, i.e., make Him, the veiled One, visible and claim back the favour withdrawn? The Waw of וּמי, if one marks off the periods of the paratactic expression, is in both cases the Waw of conclusion after hypothetical antecedents, and. Job 34:29 refers to Job's impetuous challenging of God. Thus exalted above human controversy and defiance, God rules both over the mass and over individuals alike. יחד gives intensity of the equality thus correlatively (et-et) expressed (Targ., Syr.); to refer it to אדם as generalizing (lxx, Jer. et super omnes homines), is forbidden by the antithesis of peoples and individuals. To the thought, that God giveth rest (from oppressors) and hides His countenance (from the oppressors and in general those who act wrongly), two co-ordinate negative final clauses are attached: in order that godless men may not rule (ממּלך, as e.g., Kg2 23:33, Keri), in order that they may no longer be (מ( e = מהיות, under the influence of the notion of putting aside contained in the preceding final clause, therefore like Isa 7:8 מעם, Isa 24:2 מעיר, Jer 48:2 מגוי, and the like) snares of the people, i.e., those whose evil example and bad government become the ruin of the community. In Job 34:31 the view of those who by some jugglery concerning the laws of the vowel sounds explain האמר as imper. Niph. (= האמר), be it in the sense of להאמר, dicendum est (Rosenm., Schlottm., and others, after Raschi), or even in the unheard-of reflexive signification: express thyself (Stick., Hahn), is to be rejected. The syncopated form of the infin. בּהרג, Eze 26:15, does not serve as a palliation of this adventurous imperative. It is, on the contrary, אמר with ה interrog., as Eze 28:9 האמר, and probably also העמוּר Mic 2:7 (vid., Hitz.). A direct exhortation to Job to penitence would also not be in place here, although what Elihu says is levelled against Job. The כּי is confirmatory. Thus God acts with that class of unscrupulous men who abuse their power for the destruction of their subjects: for he (one of them) says (or: has said, from the standpoint of the execution of punishment) to God, etc. Ew. differently: "for one says thus to God even: I expiate what I do not commit," by understanding the speech quoted of a defiance which reproachfully demands an explanation. It is, however, manifestly a compendious model confession. And since Elihu with כי establishes the execution of punishment from this, that it never entered the mind of the עדם חנף thus to humble himself before God, so נשׂאתי here cannot signify: I have repented (put up with and had to bear what I have deserved); on the contrary, the confession begins with the avowal: I have exalted myself (נשׂא, se efferre, in Hos 13:1; Psa 89:10), which is then followed by the vow: I will not (in the future) do evil (חבל synon. עוה, as Neh 1:7, and probably also supra, Job 24:9), and the entreaty, Job 34:32 : beside that which I behold (elliptical object-clause, Ew. 333, b), i.e., what lies beyond my vision (= נסתּרות or עלמים, Psa 19:13; Psa 90:8, unacknowledged sins), teach me; and the present vow has reference to acknowledged sins and sins that have still to be acknowledged: if I have done wrong, I will do it no more. Thus speaking - Elihu means - those high ones might have anticipated the punishment of the All-just God, for favour instead of wrath cannot be extorted, it is only reached by the way of lowly penitence.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

29 If He, however, maketh peace, who will then condemn?

And if He hideth His countenance - who then can behold Him? -

Both concerning numbers and individuals together:

30 That godless men reign not,

That they be not nets to the people.

31 For one, indeed, saith to God,

"I have been proud, I will not do evil;

32 "What I see not, show Thou me;

"If I have done wrong, I will do it no more"!? -

If God makes peace (ישׁקיט as Psa 94:13, comp. Isa 14:7, הארץ שׁקטה כל־, viz., after the overthrow of the tyrant) in connection with such crying oppression of the poor, who will then condemn Him without the rather recognising therein His comprehensive justice? The conjecture ירעשׁ

(Note: Vid., Grtz in Frankel's Monatsschrift, 1861, i.)

is not required either here or Sa1 14:47 (where הרשׁיע signifies to punish the guilty); ירשׁע is also not to be translated turbabit (Rosenm.), since רשׁע (Arab. rs‛, rsg) according to its primitive notion does not signify "to be restless, to rage," but "to be relaxed, hollow" (opposite of צדק, Arab. ṣdq, to be hard, firm, tight). Further: If God hides His countenance, i.e., is angry and punishes, who can then behold Him, i.e., make Him, the veiled One, visible and claim back the favour withdrawn? The Waw of וּמי, if one marks off the periods of the paratactic expression, is in both cases the Waw of conclusion after hypothetical antecedents, and. Job 34:29 refers to Job's impetuous challenging of God. Thus exalted above human controversy and defiance, God rules both over the mass and over individuals alike. יחד gives intensity of the equality thus correlatively (et-et) expressed (Targ., Syr.); to refer it to אדם as generalizing (lxx, Jer. et super omnes homines), is forbidden by the antithesis of peoples and individuals. To the thought, that God giveth rest (from oppressors) and hides His countenance (from the oppressors and in general those who act wrongly), two co-ordinate negative final clauses are attached: in order that godless men may not rule (ממּלך, as e.g., Kg2 23:33, Keri), in order that they may no longer be (מ( e = מהיות, under the influence of the notion of putting aside contained in the preceding final clause, therefore like Isa 7:8 מעם, Isa 24:2 מעיר, Jer 48:2 מגוי, and the like) snares of the people, i.e., those whose evil example and bad government become the ruin of the community.

In Job 34:31 the view of those who by some jugglery concerning the laws of the vowel sounds explain האמר as imper. Niph. (= האמר), be it in the sense of להאמר, dicendum est (Rosenm., Schlottm., and others, after Raschi), or even in the unheard-of reflexive signification: express thyself (Stick., Hahn), is to be rejected. The syncopated form of the infin. בּהרג, Eze 26:15, does not serve as a palliation of this adventurous imperative. It is, on the contrary, אמר with ה interrog., as Eze 28:9 האמר, and probably also העמוּר Mic 2:7 (vid., Hitz.). A direct exhortation to Job to penitence would also not be in place here, although what Elihu says is levelled against Job. The כּי is confirmatory. Thus God acts with that class of unscrupulous men who abuse their power for the destruction of their subjects: for he (one of them) says (or: has said, from the standpoint of the execution of punishment) to God, etc. Ew. differently: "for one says thus to God even: I expiate what I do not commit," by understanding the speech quoted of a defiance which reproachfully demands an explanation. It is, however, manifestly a compendious model confession. And since Elihu with כי establishes the execution of punishment from this, that it never entered the mind of the עדם חנף thus to humble himself before God, so נשׂאתי here cannot signify: I have repented (put up with and had to bear what I have deserved); on the contrary, the confession begins with the avowal: I have exalted myself (נשׂא, se efferre, in Hos 13:1; Psa 89:10), which is then followed by the vow: I will not (in the future) do evil (חבל synon. עוה, as Neh 1:7, and probably also supra, Job 24:9), and the entreaty, Job 34:32 : beside that which I behold (elliptical object-clause, Ew. 333, b), i.e., what lies beyond my vision (= נסתּרות or עלמים, Psa 19:13; Psa 90:8, unacknowledged sins), teach me; and the present vow has reference to acknowledged sins and sins that have still to be acknowledged: if I have done wrong, I will do it no more. Thus speaking - Elihu means - those high ones might have anticipated the punishment of the All-just God, for favour instead of wrath cannot be extorted, it is only reached by the way of lowly penitence.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Whether - God can carry on his work either of mercy or justice, as irresistible upon an whole nation as upon one particular person.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
When he giveth quietness, who then can make trouble? - How beautiful is this sentiment, and how true! He ever acts as a sovereign, but his actions are all wise and just. If he give quietness, who dares to give trouble? And if he give to every human being the right to worship himself according to their conscience, for the director of which he gives both his word and his Spirit, who shall dare to say to another, "Thou shalt worship God in my way, or not at all;" or, through a pretended liberality, say, "Thou shalt be tolerated to worship him so and so;" and even that toleration be shackled and limited? Reader, thou hast as much right to tolerate another's mode of worship as he has to tolerate thine: or, in other words, neither of you have any such right at all; the pretension is as absurd as it is wicked. If, however, there be any thing in the religious practice of any particular people that is inimical, by fair construction, to the peace of the country, then the civil power may interfere, as they ought to do in all cases of insurrection; but let no such inference be drawn when not most obviously flowing from the practice of the people, and the principles they profess; and when solemnly disclaimed by the persons in question. Whatever converts sinners from the error of their ways must be good to society and profitable to the state. Whether it be done against a nation - He defends and supports nations or individuals howsoever weak, against their enemies, howsoever numerous and powerful. He destroys nations or individuals who have filled up the measure of their political or moral iniquity, though all other nations and individuals stand up in their support.

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⁹ And it came to pass in the fourth [07243] year [08141] of king [04428] Hezekiah [02396], which was the seventh [07637] year [08141] of Hoshea [01954] son [01121] of Elah [0425] king [04428] of Israel [03478], that Shalmaneser [08022] king [04428] of Assyria [0804] came up [05927] against Samaria [08111], and besieged [06696] it.
¹⁰ And at the end [07097] of three [07969] years [08141] they took [03920] it: even in the sixth [08337] year [08141] of Hezekiah [02396], that is the ninth [08672] year [08141] of Hoshea [01954] king [04428] of Israel [03478], Samaria [08111] was taken [03920].
¹¹ And the king [04428] of Assyria [0804] did carry away [01540] Israel [03478] unto Assyria [0804], and put [05148] them in Halah [02477] and in Habor [02249] by the river [05104] of Gozan [01470], and in the cities [05892] of the Medes [04074]:
¹² Because they obeyed [08085] not the voice [06963] of the LORD [03068] their God [0430], but transgressed [05674] his covenant [01285], and all that Moses [04872] the servant [05650] of the LORD [03068] commanded [06680], and would not hear [08085] them, nor do [06213] them.

¹ To the chief Musician [05329], A Psalm [04210] of David [01732]. How long wilt thou forget [07911] me, O LORD [03068]? for ever [05331]? how long wilt thou hide [05641] thy face [06440] from me?

⁸ Behold, I go [01980] forward [06924], but he is not there; and backward [0268], but I cannot perceive [0995] him:
⁹ On the left hand [08040], where he doth work [06213], but I cannot behold [02372] him: he hideth [05848] himself on the right hand [03225], that I cannot see [07200] him:

¹⁷ Shall even he that hateth [08130] right [04941] govern [02280]? and wilt thou condemn [07561] him that is most [03524] just [06662]?

¹ A Song [07892] or Psalm [04210] of Asaph [0623]. Keep not thou silence [01824], O God [0430]: hold not thy peace [02790], and be not still [08252], O God [0410].

²⁰ In a moment [07281] shall they die [04191], and the people [05971] shall be troubled [01607] at midnight [02676] [03915], and pass away [05674]: and the mighty [047] shall be taken away [05493] without hand [03027].

³³ Who [5101] shall lay any thing [1458] to the charge [2596] of God's [2316] elect [1588]? It is God [2316] that justifieth [1344].
³⁴ Who [5101] is he that condemneth [2632]? It is Christ [5547] that died [599], yea [1161] rather [3123] [2532], that is risen again [1453], who [3739] is [2076] even [2532] at [1722] the right hand [1188] of God [2316], who [3739] also [2532] maketh intercession [1793] for [5228] us [2257].

³ Thou wilt keep [05341] him in perfect [07965] peace [07965], whose mind [03336] is stayed [05564] on thee: because he trusteth [0982] in thee.

⁷ When a man's [0376] ways [01870] please [07521] the LORD [03068], he maketh even his enemies [0341] to be at peace [07999] with him.

²⁴ Wherefore hidest [05641] thou thy face [06440], and holdest [02803] me for thine enemy [0341]?

⁷ When a man's [0376] ways [01870] please [07521] the LORD [03068], he maketh even his enemies [0341] to be at peace [07999] with him.

⁸ Thou hast set [07896] our iniquities [05771] before thee, our secret [05956] sins in the light [03974] of thy countenance [06440].

¹³ Keep back [02820] thy servant [05650] also from presumptuous [02086] sins; let them not have dominion [04910] over me: then shall I be upright [08552], and I shall be innocent [05352] from the great [07227] transgression [06588].

³² That which I see [02372] not [01107] teach [03384] thou me: if I have done [06466] iniquity [05766], I will do [03254] no more.

⁹ They pluck [01497] the fatherless [03490] from the breast [07699], and take a pledge [02254] of the poor [06041].

⁷ We have dealt very [02254] corruptly [02254] against thee, and have not kept [08104] the commandments [04687], nor the statutes [02706], nor the judgments [04941], which thou commandedst [06680] thy servant [05650] Moses [04872].

¹⁰ Thou hast broken [01792] Rahab [07294] in pieces [01792], as one that is slain [02491]; thou hast scattered [06340] thine enemies [0341] with thy strong [05797] arm [02220].

¹ When Ephraim [0669] spake [01696] trembling [07578], he exalted [05375] himself in Israel [03478]; but when he offended [0816] in Baal [01168], he died [04191].

⁷ O thou that art named [0559] the house [01004] of Jacob [03290], is the spirit [07307] of the LORD [03068] straitened [07114]? are these his doings [04611]? do not my words [01697] do good [03190] to him that walketh [01980] uprightly [03477]?

⁹ Wilt thou yet [0559] say [0559] before [06440] him that slayeth [02026] thee, I am God [0430]? but thou shalt be a man [0120], and no God [0410], in the hand [03027] of him that slayeth [02490] thee.

¹⁵ Thus saith [0559] the Lord [0136] GOD [03069] to Tyrus [06865]; Shall not the isles [0339] shake [07493] at the sound [06963] of thy fall [04658], when the wounded [02491] cry [0602], when the slaughter [02027] is made [02026] in the midst [08432] of thee?

³¹ Surely it is meet to be said [0559] unto God [0410], I have borne [05375] chastisement, I will not offend [02254] any more:

² There shall be no more praise [08416] of Moab [04124]: in Heshbon [02809] they have devised [02803] evil [07451] against it; come [03212], and let us cut it off [03772] from being a nation [01471]. Also thou shalt be cut down [01826], O Madmen [04086]; the sword [02719] shall pursue [03212] thee [0310].

² And it shall be, as with the people [05971], so with the priest [03548]; as with the servant [05650], so with his master [0113]; as with the maid [08198], so with her mistress [01404]; as with the buyer [07069], so with the seller [04376]; as with the lender [03867], so with the borrower [03867]; as with the taker of usury [05383], so [0834] with the giver of usury [05378] to him.

⁸ For the head [07218] of Syria [0758] is Damascus [01834], and the head [07218] of Damascus [01834] is Rezin [07526]; and within threescore [08346] and five [02568] years [08141] shall Ephraim [0669] be broken [02865], that it be not a people [05971].

³³ And Pharaohnechoh [06549] put him in bands [0631] at Riblah [07247] in the land [0776] of Hamath [02574], that he might not reign [04427] in Jerusalem [03389]; and put [05414] the land [0776] to a tribute [06066] of an hundred [03967] talents [03603] of silver [03701], and a talent [03603] of gold [02091].

²⁹ When he giveth quietness [08252], who then can make trouble [07561]? and when he hideth [05641] his face [06440], who then can behold [07789] him? whether it be done against a nation [01471], or against a man [0120] only [03162]:

⁴⁷ So Saul [07586] took [03920] the kingdom [04410] over Israel [03478], and fought [03898] against all his enemies [0341] on every side [05439], against Moab [04124], and against the children [01121] of Ammon [05983], and against Edom [0123], and against the kings [04428] of Zobah [06678], and against the Philistines [06430]: and whithersoever he turned [06437] himself, he vexed [07561] them.

⁷ The whole earth [0776] is at rest [05117], and is quiet [08252]: they break forth [06476] into singing [07440].

¹³ That thou mayest give him rest [08252] from the days [03117] of adversity [07451], until the pit [07845] be digged [03738] for the wicked [07563].